Truth Magazine

By Douglas Matlock

“Have you been baptized in the Holy Spirit?” This question has been asked often by sincere people who desire salvation. To say that people are a little confused on this subject would be an understatement. Some pray for this baptism. It has been affirmed in debate that Holy Spirit baptism must be received in order to become a child of God. I was told by a man with whom I was discussing the Scriptures that he believed the one baptism in Ephesians 4:4 was Holy Spirit baptism. Brother R. L. Whiteside wrote, “I think it is safe to say that the majority of such advocates contend that sinners are regenerated and saved by this Holy Ghost baptism” (Doctrinal Discourses 180). Among some denominations it is a central doctrine, the first evidence of it in a person’s life is having the power to speak in tongues. So the subject is an important one that deserves our attention and study.

Let us begin by considering this statement by John the Baptist, “I indeed baptize you with water unto repentance: But he that cometh after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost, and, with fire” (Matt. 3:11). In John 14-16 we read of Jesus instructing his apostles about his departure from them. In doing so he promised to send the Comforter to them. “But the Comforter, which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (Jn. 16:13). The apostles would be without a Comforter when Jesus departed, but they would receive another Comforter (the Holy Spirit) to be with them. His mission would be to supply the needs of the apostles in carrying out the great commission given by Jesus.

Let us observe here that Holy Spirit baptism was a promise made by Jesus to his apostles and did not include anyone else, nor was it a command to anyone. The Holy Spirit baptism promised by Jesus had a distinct purpose. Let us look at the reason given by Jesus: “He will teach you all things, and bring all things to your remembrance”; “He will guide you into all truth”; “He will show you things to come.” The apostles needed to be able to remember the things Jesus had taught them, along with additional truths that they were not able to receive while he was among them. The great scheme of redemption that was hidden with God from the eternal ages was about to be revealed in its fullness and completeness. The apostles would be perfectly equipped for their mission.

When Jesus appeared to the apostles after his resurrection, and instructed them about their receiving Holy Spirit baptism, he said, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8). They were informed that the promised Holy Ghost baptism would clothe them with power. About ten days later, on Pentecost, we read, “And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues as the Spirit gave them utterance” (Acts 2:24). The power associated with this baptism not only gave them the ability to teach perfectly God’s scheme of redemption, but they could also speak to people in languages they had not learned. This would be a great asset when they went to other lands in teaching the gospel of Christ. In this same connection we read, “And these signs shall follow them that believe; in My name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover” (Mk. 16:17-18). “And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following” (v. 20).

Not only would the power received enable them to speak in other languages, but also to work signs, wonders, and miracles, that would give credence and confirmation to their teaching, that it was from God. This was the sole purpose of this power: to teach God’s plan of salvation and to furnish proof that the word spoken by these chosen men was not from themselves, but from God.

This briefly outlines the baptism of the Holy Spirit from the time Jesus promised it to the apostles (only), to their receiving it, and their use of this power in going forth to teach and confirm the word spoken. This does not leave any room for anyone else to receive it. It was not a promise to anyone but the apostles. It did not save anyone. It was not a command given to anyone, not even the apostles, but a promise to be fulfilled to them. Other disciples received gifts of the Holy Spirit by the laying on of the hands of the apostles, but this was not the baptism in the Holy Spirit and they could not pass it on to anyone else. I will not go into this for another has been assigned that topic.

Paul Was Baptized in the Holy Spirit

I believe that Paul also received the baptism of the Holy Spirit, as he was an apostle, and not inferior to the other apostles in any way, even though he was placed into the apostleship at a later date. Paul’s account is recorded in Acts 9, 22, 26. Combining the accounts, we read of Jesus’ appearing to Paul for the purpose of making him a witness (Acts 22:14-15; 26:16), and thus qualifying him to be an apostle. He was baptized in water for the remission of sins (Acts 22:16), according to God’s plan of salvation. He was to be filled with the Holy Spirit according to Ananias’ words in Acts 9:17. On this point, brother Foy Wallace Jr. writes, “It was a statement of fact, not of time. Being an apostle of Christ, Saul later was baptized in the Holy Spirit.” “Holy Spirit baptism was from God, not from man; it was received directly from heaven – not by importation of hands.” “His inspiration awaited his conversion . . . at the proper time, when he was appointed to the apostleship, he received the baptism of the Holy Spirit” (Bulwarks of the Faith 191).

The Case of Cornelius

There is one other case that deserves our attention. This is the conversion of Cornelius, recorded in Acts 10. To get the full account we also must read chapters 11 and 15 also. The denominations have a field day with Cornelius’ account. One brother said, “When they are talking about prayer, they have him saved at this point. When they are talking about the Holy Spirit they have him saved at that point. If he was saved by prayer, he wasn’t saved by the Holy Spirit. If he was saved by the Holy Spirit then he wasn’t saved by prayer. They are going to have to decide when they want him saved.”

The truth is that he was not saved by either one. He was not saved by being a devout man and giving alms, nor by prayer, nor by the angel appearing to him, nor by the Holy Spirit coming upon him. In rehearsing the account, Peter said Cornelius was instructed to send for him; the angel told Cornelius that Peter “shall tell thee words whereby thou and all thy house shall be saved” (Acts 11:14). When Peter began to speak, the Holy Spirit fell on them. He had not yet spoken the words, but had just begun to speak. He later said, “God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe” (Acts 15:7). If he was saved when the Holy Spirit came upon him, then it was before he believed, for faith was to be produced by the words he would speak, as in every case of conversion (see Rom. 10:17).

If Cornelius was not saved by the miracles that surrounded this event, then what were they for? The use Peter made of them will reveal their purpose. He stated they were for the purpose of proving that the Gentiles should have the gospel preached to them and be admitted into the church. If that was not the purpose, then this inspired man misunderstood, and made the wrong use of it. I believe he understood the purpose. He then commanded them to be baptized in water, which was for the remission of sins (Acts 22:16; 2:38). Perhaps the account of Cornelius was another case of Holy Spirit baptism, for Peter described what happened as follows: “which have received the Holy Ghost as well as we” (10:47); “as on us at the beginning (11:15); “Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost” (11:16); “Forasmuch then as God gave them the Holy Ghost, even as He did unto us” (15:8). These statements would lead one to believe it was Holy Spirit baptism. However, it would not have been necessary for them to have had all the powers conferred by Holy Spirit baptism according to the use that Peter made of this outpouring of the Spirit.

Conclusion

No one was ever saved through Holy Spirit baptism. It was an aid to the apostles in preaching the gospel. Paul said in Ephesians 4:4 that there is one baptism. There is but one baptism today that is commanded for all men everywhere. That is the baptism of water for the remission of sins.

Guardian of Truth XXXV: 8, pp. 242-243
April 18, 1991

By Bobby L. Graham

In Ephesians 4:3 the apostle urged saints in Ephesus to be “giving diligence to keep the unity of the Spirit in the bond of peace.” The word keep, indicating the relationship of Christians toward this unity, argues that such unity (oneness) has already been fashioned or created by the Spirit in his work of divine revelation; this is equivalent to saying that his plan for unity has been made known. It never has been the prerogative of human beings to chart their own been the prerogative of human beings to chart their own religious course, but to maintain the course divinely charted for them. It thus becomes easy to see that the Holy Spirit’s work, being discussed in this special issue, includes his efforts in this realm.

The Spirit’s Harmonious Work

As in other areas, the Spirit has worked in harmony with the Father and the Son in the producing of this unity. For this same spiritual oneness, Jesus fervently prayed as he moved from petitions concerning the apostles to requests on behalf of all disciples on the night before his betrayal and arrest (Jn. 17:20-23).

In addition to such unity being requested by the Christ, it was also powerfully exemplified by him. In verse twenty-one of the prayer Jesus compared the unity of disciples being requested to that existing between the Father and himself. It is a unity of plan or purpose, heart, and attitude. When all disciples are genuinely committed to the will of God and develop faith that will accept unreservedly what the Bible says, they can be one, as the Father and the Son are one.

Paul’s exhortation to the Ephesians also implies the Spirit’s endeavors in this area to be harmonious with others of the Godhead, in his centering the plan for unity revealed by the Spirit, around the one God, the one Lord, and the one Spirit. He made it obvious that their oneness in matters pertaining to God and to souls of men is the foundation of the unity that saints ought to keep. The Son’s voluntary subordination to the will of the Father and the Spirit’s revelation of that will demonstrate beyond doubt that the will of the Lord, expressed in divine revelation, is the standard around which all must gather in order to be one as God wills (Phil. 2:5-8; Jn. 6:38; 1 Cor. 2:6-10).

Attitudes Contributing to Unity

The section of Ephesians 4 cited above commences with Paul’s plea for unity, based on his selfless conduct even to the point of imprisonment. Such conduct on his part can easily encourage selfless behavior in present-day disciples – conduct worthy of the calling of the gospel. The specific point of such conduct is then identified by the writer: “with all lowliness and meekness, with longsuffering, forbearing one another in love; giving diligence to keep the unity of the Spirit in the bond of peace.”

Every characteristic mentioned in this section is proof of the willingness to subordinate self to the will of God and to the good of others in a local-church setting. Apart from such an attitude, no spiritual oneness can ever exist, either in relation to God or to other Christians.

Even without the formal definitions of the Greek words used, it is easily seen that the attitude of arrogance, assertion of self, quickness of temper, and impatience toward others will either make attainment of this unity impossible or make its destruction sure. That sense of littleness involved in lowliness will preclude partiality based on wealth, education, power, or personal charisma. The role-or-ruin mentality will not exist, but humble submissiveness to God’s will and to other brethren will prevail. A mildness of disposition and gentleness of manner will replace harsh attitudes and abusive speech in dealings with others, even efforts to correct another. It also applies to the attitude in which one receives a correction. This is the way of meekness. Self-restraint in the face of provocation, the refusal to retaliate hastily or punish promptly is the result of being long-tempered, suggested by our word longsuffering. Forbearance in love connotes bearing with one, enduring one because of genuine regard/concern for that one.

These components of attitude will be demonstrated by one who has repented and daily takes up his cross in following Jesus. The self-denial demanded by the Lord includes all such evidences as the ones mentioned by Paul in the passage on the unity of the Spirit. Because one’s conversion to Christ is directed by the Spirit, the convert will show in life the transformed character produced by giving heed to the Spirit. Even the attitude contributing to such unity is the result of following the Spirit’s instructions.

The Spirit’s Basis for Unity

While union can be enjoyed with people differing in their attitudes, true oneness of mind and action can take place only when people are willing to submit themselves to one another. That oneness desired by the Father, prayed for by Christ, and provided for by the Spirit can exist on no other basis than that provided by Him.

The one body comprehends all the saved and is equal to the universal church (Eph. 1:23; 5:23). As such, it constitutes the limits of those with whom Christians are united spiritually. By entering into Christ and his body, those formerly divided in their affections, attitudes, and purposes become one.

Direction for their entering Christ and keeping the unity of the Spirit is given by the Holy Spirit, the one Spirit of verse four. That the divine person is here referred to, not some disposition on man’s part, can be seen in the inclusion of the Father and the Lord (Christ). Apart from the Spirit of God, there is no guidance for any of our efforts in entering into Christ or following him as disciples. Unity is thus produced as the Spirit is heeded.

The one hope of the Christian’s calling is the hope of the gospel, by which the call is sent and received (Col. 1:23; 2 Thess. 2:14). It is the stimulus in all of the Christian’s endeavors – keeping him saved to the very end if he keeps it in mind (Rom. 8:24-25; 1 Cor. 15:1-2).

Authority centers in the one Lord, for he dispatched from heaven the one Spirit, established the one body (church), and procured in his death and resurrection the one hope. Heaven’s testimony continues to exhort, “Hear ye him.” When the will of Christ controls the thinking and conduct of all saints, then oneness under the lordship of Jesus-Christ prevails.

One faith, whether objective or subjective, still points to the willingness to take Christ, the one Lord, at his word. It is this writer’s judgment that the body of faith or system of teaching delivered by Christ and revealed by the Spirit is being considered. If the Christian’s own faith is intended, it also would be circumscribed by the authority of Chris and the revelation of the Spirit.

One baptism is the consummating act of conversion to Christ, a part of the now birth of John 3. Its very inclusion in the Spirit’s provision of a basis for unity gives it the force of necessity. One who has not thus submitted his will to Christ cannot be one with other who have done so.

The one God, even the Father, is placed last; but his preeminence in the remedial dispensation is clearly demonstrated by the prepositional phrases. He is over all; that is, supremacy belongs to him. He is through all; that is, he operates effectively to promote the spiritual good through means of his own choosing, all working through the gospel. He is all in all; that is, he sustains a close relationship to all of his children. The absolutely pervasive rule of God in creating, preserving, and guiding his spiritual body, as well as the world, is here stated as an incentive to the maintenance of the unity of the Spirit.

The Manner of Keeping the Unity of the Spirit

So important is that unity of the Spirit being discussed that diligence is the only word sufficient to describe efforts expended to maintain it. Continuing efforts on the part of vigilant people of the Lord, who daily examine themselves respecting the qualities of attitude specified in the passage, are essential. The persons addressed in this matter are a vital part in such an endeavor. They are to be “giving diligence to keep” such unity.

They are furthermore urged to do so “in the bond of peace.” In this expression the Spirit refers to the composite attitude already studied, for it is the only one that approaches matters in a manner calculated to produce and maintain peaceful relations. No surrender or compromise of truth is here contemplated, but some of the shoddy practices sometimes defended as “upholding truth” are also eliminated from the weaponry of the Christian soldier. Just as all man-originated teachings and practices are causes of quarrelling and division, even so the selfish spirit, fleshly motives, and political tactics foment strife and displease God. Conspiracy, power grabs, gossip, whispering campaigns, giving the cold shoulder to people, firing at a suspected enemy before determination of his meaning in what he teaches, and like practices altogether too common among God’s people are unworthy of use in the promotion and defense of truth. In the kingdom of Christ, truth is the sole weapon; the glory of God our only purpose; the saving of souls our chief objective; and conduct befitting one wearing the name of Christ our only adornment.

Brethren, we can and must do better in keeping the unity of the Spirit in the bond of peace. Neither the matter nor the manner of such endeavor is subject to change by men. Let every member of each local church scrutinize his own behavior in this matter and never stop until he has thought and acted as Christ. Let every local church, the practical sphere in which unity is kept, work harder than ever in the service of the Lord, with one mind and one spirit seeking to obey God in all matters.

Guardian of Truth XXXV: 8, pp. 244-245
April 18, 1991

By Hiram Hutto

While Jesus was on earth he made some very startling claims. He claimed to be divine, and the Jews so understood him (Jn. 5:18; 10:33). He claimed to be the Son of God (Jn. 10:35-37). He claimed to be the Messiah (Jn. 4:25-26) and the Savior of the world (Jn. 14:6). But anyone could make these claims. We were on a call-in radio program where a man would occasionally call denying that Jesus was the Messiah, and claiming instead that he was the Messiah. However, Jesus did more than simply claim to be the things noted, he proved that claim by the miracles he performed. Let’s consider these.

1. Power over nature. He stilled a storm (Matt. 8:26-27).

2. Power over material things. He fed 5,000 men with a few loaves and fishes (Luke 9:10-17).

3. Power over all manner of diseases (Matt. 8:16).

4. Power over the spirit world (Matt. 8:16).

5. Power over life and death (Jn. 11:14-44).

These are not merely powers, but ones performed in a confirmation of his claims (Jn. 20:30-31).

The apostles, too, were able to perform miracles, not to prove that they were divine, etc. – for they never claimed such but, in fact, they denied it (Acts 14:11-15). Their miracle-working power was given to them to confirm the word which they were preaching. “How shall we escape if we neglect so great a salvation; which having at the first been spoken through the Lord, was confirmed unto us by them that heard; God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Spirit, according to his own will” (Heb. 2:34). The Bible shows that after the apostles received the commission to “go into all the world and preach the gospel to every creature” (Mk. 16:15), they went forth, and preached every where, the Lord working with them, and confirming the word with signs following” (Mk. 16:20).

From these facts and many more, it may be safely concluded that there is no need for miracles today. The Bible has sufficient proof in writing that “Jesus is the Christ, the Son of God” (Jn. 20:30-31), and the word of God having been adequately confirmed is sufficient. Anything we need to know about life and godliness is furnished completely when we take all the Scriptures (2 Tim. 3:16-17; 2 Pet. 1:3). Although this is true, it does not keep many people from claiming to perform miracles today. But there is a vast difference between what is done in our day and the miracles performed by Jesus and the apostles. Let us consider some of these differences.

1. The miracles of the New Testament were not limited to healing. As already noted, there was power to still the tempest. Yet in 1950 a storm blew Oral Roberts’ tent down injuring 50 people, most of whom were treated at local hospitals, not by Roberts. Where have you heard reliable evidence of turning water into wine? Not even A. A. Allen, noted healer, could have done this, though he died of acute alcoholism. Who today is feeding 5,000 men with a few loaves and fishes? For the most part, today’s “miracles,” in sharp contrast to these, are limited to “healings” and these are not of any organic illness. We are told by those who are supposed to know that most of these illnesses are in the mind, so when Roberts or others convince those who think they are ill that they are not sick, they are “healed” but not miraculously.

2. The apostles were not “selective” in their miracles or in their healings. An advertisement for an Oral Roberts campaign states “Prayer Cards Given Out at Afternoon Service ONLY” (emphasis his, HH). Anyone who has attended such services should know why this is done – to screen out the undesirables. Whoever read where those who were healed by the apostles needed a prayer card?

3. Miracles in the New Testament were not conditioned on thefaith of those being healed. How much faith did dead Dorcas have (Acts 9:3640)? The lame man who was healed by Peter in Acts 3 was not even expecting to be healed, much less believing that he would be. Yet today, those who are not healed are told that they do not have enough faith. What a compound tragedy this is! The sick are not only left with their sickness, but are made to feel guilty because they are the ones to blame for lacking in faith!

4. As in Acts 3:7 the lame man was healed “immediately. ” If you have attended many “healing” campaigns, no doubt you have witnessed people, being “worked into a lather” with much emotion, exertion, and sweating over the ones to be healed. Not so in that done by the apostles.

5. The miracles of the New Testament were so powerful that even the enemies of the apostles admitted “that indeed a notable miracle hath been done by them is manifest unto all that dwell in Jerusalem; and we cannot deny it” (Acts 4:16). In our day, numerous ones could deny the “miracles” that were supposed to have been wrought, and they have denied them and that publicly. From the Alabama Baptist (9/12/74), there is this headline: “Noted Surgeon Follows Up Reports on Faith Healings, Says He Found None.” The article tells how Dr. William A. Nolen of Litchfield, Minn., noted surgeon and author of the book, Healing: A Doctor In Search of a Miracle, wrote, “After following up on the cases of 26 patients who thought they had been ‘healed’ at a famous faith healer’s religious service here, says he couldn’t find a single cured patient in the group.” The book is even more extensive than that with the same results.

At various times some of our brethren have offered high financial rewards for proof of any genuine healing of organic illnesses. To my knowledge, they have never had to pay off.

6. After the apostles were baptized in the Holy Spirit, there were nofailures. Acts 5:16 is typical, “they were healed every one.” Instances could be multiplied where Oral Roberts and others failed frequently, some even dying after they had been pronounced “healed.” Jack Coe had an ingenuous reply to this. He claimed that he had healed many people who did not know they had been healed for they still had the same symptoms!

7. No collections. One of the most obvious differences between today’s “healing campaign” and those in the Bible has to do with money. One does not read in the New Testament where the apostles or others took up a collection as a part of their “healing campaign.” (In fact, one does not read in the New Testament of “healing campaigns” with all the self-produced publicity and high-pressure propaganda that is so characteristic of today’s “miracle worker”). If memory serves me correctly, several years ago I attended one of these and, before the meeting was over, collections were taken-up 9 times! On the other hand, the Bible tells us that Peter said, “Silver and gold have I none” (Acts 3:6), but he did not follow it up with a collection. Quite a contrast.

8. In the New Testament the apostles performed miracles which confirmed that their teaching was God’s revelation. I have never heard a modern miracle worker claim that his teaching is a new revelation that is to be considered as a part of the word of God. But if they are doing what the apostles were doing or if they believe that they are doing what the apostles were doing, their teaching should be considered as much a part of the Bible as that which John or Paul wrote. In this case we would need a “loose-leaf Bible” to which we would continue to add their revelation. After all, Paul is emphatic when he says, “the things that I write unto you are the commandments of the Lord” (1 Cor. 14:37).

From these considerations and many more, it can be readily seen that when today’s miracles are compared with what we read in the Bible, there is no comparison.

Guardian of Truth XXXV: 8, pp. 240-241
April 18, 1991

By Lynn D. Headrick

I hope that the reader will derive as much joy and profit from the reading of this article as I have received from the preparation of it. I have been preaching the gospel for forty years and must confess that I have preached much more on God and Christ than I have preached concerning the Holy Spirit. The more I study the godhead, the deeper becomes my appreciation for “the grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit” (2 Cor. 13:14).

This article will identify and enumerate various aspects of the work of the Holy Spirit and provide evidence to show that each facet of the Spirit’s work is accomplished by means of his words.

One may know that there is a Supreme Intelligence – God – by observing the universe (cf. Rom. 1:20; Psa. 19:1). However, all that we know about the work of the Holy Spirit is learned from the Bible by direct statements made by and about the Spirit, by examples of what the Spirit did and by necessarily inferring some things from the facts stated.

It is not the purpose of this article to identify all that the Word of God says concerning the work of the Holy Spirit. The design of this paper is to note some selected features of the Spirit’s work in the plan of salvation and to describe the manner in which he accomplishes his mission.

1. The Holy Spirit is the Author of the Bible. “No prophecy of scripture (whether found in the Old or New Testament, ldh) is of private interpretation. For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit” (2 Pet. 1:21). Men did not conjure from their own minds the prophecies. They were moved, carried, or borne along as the wind carries a sailing vessel, by the Holy Spirit. The Bible, then, is from the Holy Spirit and not from man and is, therefore, to be revered.

“Things which eye saw not, and ear heard not, and which entered not into the heart of man” (1 Cor. 2:9) have reference not to heaven, but to things which “God revealed . . . through the Spirit which things Paul said he spoke, “not in words which man’s wisdom teacheth, combining spiritual things with spiritual words” (v. 13). From this we learn that the mind of God was revealed to the Apostle Paul by the Holy Spirit. Yes, the very words were selected by the Spirit. Later, Paul said that “by revelation was made known unto me the mystery, as I wrote before in few words, whereby, when ye read, ye can perceive my understanding in the mystery of Christ; which in other generations was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the Spirit” (Eph . 3:3-5). It was the work of the Spirit to reveal the mind of God to the apostles, who both spake and wrote these things. The written word, the Bible, is authored in this manner by the Holy Spirit.

2. The Holy Spirit testified against unfaithful Israel. God testified against Israel for the purpose of bringing them again to his law (Neh. 9:29). For many years God bore with his unfaithful children and “testified against them by thy Spirit through thy prophets” (Neh. 9:30). This passage helps us to understand not only the work of the Holy Spirit, but also the manner or “the how” of his work. The Spirit achieved his purpose by means of words put in the mouths of the prophets.

3. The Holy Spirit guided the work of John, the forerunner of Christ. Before the birth of John, his father, Zacharias, was told that John would “be great in the sight of the Lord . . . and he shall be filled with the Holy Spirit” (Lk. 1:15). When John was born, Zacharias, filled with the Holy Spirit, prophesied that John would “go before the face of the Lord to make ready his ways: To give knowledge of salvation unto his people in the remission of their sin” (Lk. 1:76,77). The words of the Spirit guided John’s tongue in his pointed preaching concerning remission of sins.

4. The Holy Spirit provided Christ with unlimited power during his personal ministry. The Holy Spirit said through Isaiah (11.2) that “the Spirit of Jehovah shall rest upon” Jesus, In a synagogue in Nazareth, Jesus read from Isaiah 61:1,2 which says, in part, “The Spirit of the Lord is upon me, because he anointed me to preach good tidings to the poor” (Lk. 4:18). Jesus thus affirmed that he preached by the power of the Spirit. Peter said that God anointed Jesus “with the Holy Spirit and with power” (Acts 10:38).

5. The Holy Spirit along with God and Christ, made baptism a prerequisite to discipleship. Read the familiar Matthew 28:18-20. Here the Holy Spirit is shown to be divine, on par with God and Christ. Along with God and Christ, the, Holy Spirit is at work when we baptize those who have been taught the word of God. He works through the preached word to make disciples.

6. The Holy Spirit made known to the apostles what the should say. “But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you al things, and bring to your remembrance all that I said unto you”(Jn. 14:26). When the apostle Paul said, “Remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive” (Acts 20:35), was he no taught this by words of the Holy Spirit?

7. The Holy Spirit begets spiritual life. Being “born anew’ (Jn. 3:4), is one birth composed of two aspects: (1) being born of water, and (2) being born of the spirit (Jn. 3:5) This new birth places one in the kingdom. The water is baptism, which results in newness of life (Rom. 6:4). The Spirit is the Holy Spirit who begets through the word, which is the “seed of the kingdom” (Lk. 8:11). One is “begotten again, not of corruptible seed, but of incorruptible, through the Word of God, which liveth and abideth” (1 Pet. 1:23). “Of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures” (Jas, 1:18). The Colossians were saved or “delivered out of the power of darkness” when they were translated “into the kingdom” (Col. 1:13). They entered the kingdom by the new birth. When the begotten one is born or water, baptized, he is translated into the kingdom. He is born anew.

8. According to Romans 8, the Holy Spirit does three things: a. Leads or guides God’s children. “For as many as are lead by the Spirit of God, these are sons of God” (v. 14). Those who are, “after the Spirit, mind the things of the Spirit” (v. 5). We mind our parents by obeying them and we mind the things of the Spirit by obeying the words of the Spirit, which are found in the Bible.

b. Bears witness that one is a child of God (v. 16). The witness or testimony of the Spirit is in his Word and his testimony is that one must hear the word, believe that God is, repent of sins, confess Christ to be God’s son, and be baptized for the remission of sins. Note that Romans 8:16 says that the Holy Spirit bears witness with our spirit. When our spirit gives the same testimony as that of the Holy Spirit then this is assurance that we are children of God.

c. Intercedes for the children of God (v. 26). It is significant to note that the Spirit speaks to God in this work and does not speak to us. The Spirit speaks to us through his Word, the New Testament.

9. The Holy Spirit serves as an “earnest” of future blessings and as an incentive for holiness of life. Paul said, “. . . ye were sealed with the Holy Spirit of promise, which is an earnest of our inheritance, unto the redemption of God’s own possession” (Eph. 1:13,14). The Spirit is the earnest or guarantee of future inheritance, contingent, of course, on our fidelity to God (Rev. 2:10). God’s children are urged to “flee fornication” and otherwise to keep the body as a living sacrifice. Sufficient motivation for this purity is found in the knowledge that the “body is a temple of the Holy Spirit which is in you” (1 Cor. 6:1). I could not know this except that the Holy Spirit has thus testified by means of the words of the New Testament.

10. The Holy Spirit convicts the world (Jn. 16:8-11). a. Concerning sin. The Holy Spirit exposes, brings to light, or proves to be wrong those who do not believe Christ to be the Son of God. Through the preaching of the gospel, sin is exposed. For example, Peter, through inspiration of the Spirit, exposed the sins of his hearers in Jerusalem (Acts 2). The Spirit uses the Word to prosecute those in sin.

b. Concerning righteousness. All of God’s commandments are righteousness (Psa. 119:17). The righteousness of God is revealed in the gospel (Rom. 1:16,17). He that doeth righteousness is righteous” (1 Jn. 3:7). Peter used the words of the Holy Spirit at the house of Cornelius to say that “in every nation he that feareth him (God, ldh) and worketh righteousness, is acceptable” to God (Acts 10:35). To do righteousness is to do right. The right ways of God are revealed by the words of the Holy Spirit found in the New Testament.

c. Concerning judgment. This should strike godly fear in our hearts. To know that God “hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained” (Acts 17:31), should cause us to live as the Holy Spirit teaches us in his Word to live.

When Paul stood before Felix he “reasoned of righteousness, self-control, and the judgment” (Acts 24:25). The Spirit works through his word to reason with us on these same vital matters.

Conclusions

My subject is “How The Holy Spirit Works Through the Word.” I have shown (1) what the work of the Spirit is, (2) that this work is accomplished through the use of words, and (3) that one must hear and obey the Word in order for the Spirit to accomplish his wonderful work in one’s life. The Holy Spirit will not go against the will of man.

The Holy Spirit once spoke through inspired men. Now he speaks to us in the inspired book, the New Testament.

We “hear what the Spirit saith to the churches” (Rev. 2:7), by reading his words. The Holy Spirit works through the word, the New Testament. “Blessed is he that readeth” (Rev. 1:3).

Addendum

At the request of brother Willis, I submit below the excellent outline on the work of the Holy Spirit by brother H. Leo Boles found on p. 186 of his book on The Holy Spirit. All Christians should have this good book.

Holy Spirit and Word of God

Introduction

Holy Spirit has various relations to God, to Christ; these are important; his relation to word of God.

I. Holy Spirit Used Words.

1. Prophets spoke by Holy Spirit (2 Sam. 23; 1,2; Isa. 1:1,2).

2. Holy men spoke by Holy Spirit (2 Pet. 1:21).

3. Holy Spirit speaks through New Testament (1 Tim. 4:1).

4. Holy Spirit spoke through apostles (Matt. 10:20; Acts 2:4).

5. Holy Spirit took words of Christ (Jn. 16:13-15).

II. Dispensation of Holy Spirit.

1. Law spiritual (Rom. 7:14).

2. Teaching spiritual (1 Cor. 9:11).

3. Our service spiritual (Rom. 12:1).

4. Christians a spiritual house (1 Pet. 2:5).

5. Spiritual food (1 Cor. 10:3).

6. Spiritual milk (1 Pet. 2:3).

III. Spirit and Word Inseparable.

1. Words, spirit, and life (Jn. 6:63),

2. Word living and active (Heb. 4:12).

IV. Identical in Action.

Holy Spirit Word

1. In creation Gen. 1:2; Heb. 1:3;

Job 33:4 2 Pet. 3:5

2. Gives life 2 Cor. 3:6 Jas. 1: 18

3. Born of Jn. 3:8 1 Pet. 1:23-25

4. Salvation Tit. 3:5 Jas. 1:21

5. Sanctification 1 Cor. 6:11; Jn. 17:17

2 Thess. 2:13

6. Dwells in Rom. 8:11 Col. 3:16

7. Spirit is truth 1 Jn. 5:7 Jn. 17:17

8. Power of Rom, 5:13 Heb. 1:3

Guardian of Truth XXXV: 8, pp. 227-229
April 18, 1991